could not be any such Sedition stirred up by me as they falsely accuse me of but not so much as the suspicion of it agrees to me nor can any without prejudice to the Truth say that I at Jerusalem either stirred up the People any where to tumultuous Assemblies or gave occasion to any Tumult in the Synagogues or Schools or Disputations of the Jews held either in the Temple or without the Temple or in any other place of the City 13. Neither can they prove c. As if he had said And before the faces of my Accusers I affirm that they have no plausible Arguments whereby they can demonstrate and evince that it is either probable or likely that either I stirred up Sedition or brought Strangers into the Temple as they now falsely accuse me before you 14. But I confess c. As much as to say But I acknowledge and profess that I follow that way of worshiping God which my Accusers brand with the name of the Heresie or Sect of the Nazarites or Nazarens Epiphan Haer. 29. All the Christians were then called Nazarens But it came to pass that for a little time the Disciples were called Jessei before they began to be called Christians at Antioch Aurelius Prudentius Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his fifth Hymn induceth Datian thus accosting the Christians You Nazarenes be ready bent Your Clunish rigidness relent Ye Deities the Prince invokes Appease with Offerings and Smokes Sect. Gr. Way That is The Religion or manner of Divine Worship So I Worship my Father and God In the Greek it is as also the English Translation So Worship I the God of my Fathers That is I devoutly and holily Worship God whom our Fathers Abraham Isaac Jacob and the rest from whom I derive my Original the Fore-Fathers of the Israelites long since Worshipped Paul elsewhere also mentioneth this Holy Worship performed by him to God as Rom. 1.9 2 Tim. 1.3 Believing all things Without any Exception Which are Written in the Law and the Prophets That is to say Which Moses and the Prophets that came after him have sealed with their Writings See below Chap. 26. v. 22. Paul doth not challenge them to some uncertain Traditions proposed only by word of Mouth and delivered down to Posterity by the hands of Men not to be confided in but layeth the Holy Scripture as a sure Rule for the foundation of his Faith Athanasius in his Treatise of the Synod of Ariminum and Seleucia saith In vain running up and down do they pretend that Synods were called together for the Faith For the Holy Scripture is more sufficient than they are all The same Athanasius against the Gentiles The Holy and divinely inspired Scriptures are indeed sufficient for the declaration of the Truth The same Father in the same place If ye will speak other things than these that are Written why do ye contend with us who will not endure either to hear or speak any things save those things that are Written Euseb Pamph. to a Philosopher in the Acts of the Council of Nice part 2. c. 19. Believe those things that are Written what are not Written neither heed them nor search after them Chrysost Hom. of the false Prophets Tom. 7. The Holy Scripture hath left out nor concealed any of those things which are profitable for us Theodoret Quaest 4. against the Gentiles It seemeth to me a presumptiuous thing to affirm any thing of those things of the which the Holy Scripture delivers nothing expresly Cyril Lib. 2. Glaphyr in Gen. How I pray shall we receive and reckon among the Truths that which the Holy Scripture hath not spoken of See our Annotations above on Chap. 17. v. 11. and our Epistle written in French and English to the honourable Robert Boyle Esq a Gentleman excelling in all manner of Learning and Vertue 15. Having Hope As much as to say And God himself quickeneth me with a lively hope to expect a general Resurrection of the Just and Unjust which also the greatest part of the Great Sanhedrin themselves who are come hither to accuse me do likewise look for the accomplishment of Hence we may gather that the Pharisees who were at variance with the Sadduces and declared Paul innocent above c. 23. v. 9. were now become friends with them again that they might hasten Paul's Death by their most execrable Conspiracy Possibly this Reconciliation of them to friendship was effected by those Men who had cursed themselves if they would either eat or drink till they had killed him C. 23. v. 12 13 14 15. See above That there shall be a Resurrection of the Just and Vnjust Amongst the Jewish Rabbies there is one of the Ancients Rabbi Eleazar a Capernaite who in the Decisions of the Fathers in express words taught That all the Dead whether Just or Unjust shall be called to Life again His words are these Those who are born are born that they may die those who die die that they may live again those who live again live again that they may be Judged Christ himself without any far fetcht speeches taught this General Resuscitation of the Dead to Judgment from which some were to be conducted to everlasting Beatitude Joh. 5.28 29. See also 2 Cor. 5.10 Rev. 20.12 13. others to perpetual and endless Punishments 16. In this A Hebraism that is for this to wit because I have a certain expectation that all the Dead shall be raised to Life again the just indeed to a Heavenly everlasting and every way blessed Life but the Unjust to Punishments that are to be inflicted on them by the infinitely just God for that they obstinately despised his Will revealed to them and were unreasonably injurious to the lovers of Truth and Holiness See 2 Thess 1.6 7. Rev. 16.5 6.18.20.19.1 2 3. Do I exercise my self c. As if he had said With my whole Soul and all the vigour of my Mind I endeavour after this that in my Religious and Civil Duties I may never depart a hairs breadth from a right Conscience By these words Paul declareth himself Innocent of that profanation of the Temple and stirring up of Sedition of which he was falsely accused above V. 5 6. It is necessary that a Christian to a true and good Faith add also a good Conscience that providing things honest not only before the Lord but also in the sight of Men 2 Cor. 8.21 he may be charged with no crime but most falsely by that hatred of the Godly that is seared in Reprobate Minds See 1 Tim. 1.19 1 Pet. 3.16 17. Now after many Years That is After I had been several years a great way absent from Jerusalem Alms c. As much as to say I returned thither not with a design to move Sedition or to prosane the Temple but to relieve my poor Brethren with contributions that I had gathered among other Nations and to offer sacrifices to God on the Solemn Feast of Pentecost
Antient Idols together with their New Calf it is said 2 Kings 17.25 33 41. They feared the Lord and they feared not the Lord there being a a small difference between adoring many Gods and no God at all They had a Temple built them at length by Saballnat upon Mount Gerizim Deut. 11.29 where the Bleâ—ssigs were pronounc'd in imitation of the Temple of Jerusalem which Temple Hircan the High Priest of the Jews afterwards destroyed 200 years after it had been built Antiq. l. 13. c. 17. as Josephus reports However though the Temple were destroyed the Samaritans continued their Divine Worship upon the same Mountain still John 4.20 having not by any Scripture Rule as the Jews had for worshipping upon Mount Sion Gen. 12.6 7. Gen. 33.18 20. but by the Example of the Patriarchs design'd that place for the Publick Worship of God Thus Abraham and Jacob are said to have built an Altar near to Sichem threescore furlongs distant from the City of Samaria Judges 9.7 Joseph Antiq. l. 11. c. 8. But seeing that the Mount Gerizim overlook'd Sichem and that the Patriarchs made choice of Mountains for the building of Altars Gen. 22.2 2 Sam. 24.18 2 Chron. 1.3 it is probably conjectur'd that the Patriarchs Abraham and Jacob did rear an Altar to God upon Mount Gerizim Now says Thomas de Pinedo the Portuguez The Samaritans only believed the Pentateuch of the Omniscient Moses and thence arose the hatred between them and the Hebrews For as sin entred the World by the Law so hatred invades particular Societies through diversity of Religion with which distemper men of obscure birth and illiterate labour the Noble and Learned hate the vices not the men because they follow this or that Religion Whence it was that the Samaritans traduc'd the High Priest Eli as a Magician for that he translated the Sacrifices and the Worship of God out of a Schismatical boldness to Shilo contrary to the command of God They also condemned Samuel the Prophet for a Magician as appears by the Samaritan Chronicâ—es c. 41. the â—pitome of which is set forth by Hottinger in his Antimorinian Exercitations upon the Samaritan Pentateuch Nor were the Jews behind hand with the Samaritans For Aben Ezra the most Learned of the Hebrews upon the Book of Esther The Cuthaeans saith he instead of those words of Genesis In the beginning God created have put In the Beginning Asima created which Asima was an Idol in the shape of a Goat Benjamin Tudelensis in his Itinerary reports that the Samaritans wanted the three Hebrew Guttural Letters He Cheth and Ain both which are false for that neither are those Guttural Letters wanting in any of the Samaritan Pentateuchs Neither was Asima 2 King 17.30 but Nergal the Idol of the Cuthaeans of whom consisted the greatest number of the Samaritans Many other such stories the Jews invented in hatred of the Samaritans as how they worshiped a Dove and were circumcised in veneration of that creature and that they worshiped the Images that were brought by Jacob out of Assyria and lay buried behind Shechem under a Turpentine Tree To this the Learned Pinedo I make no doubt saith he but that they worshiped the Image of a Dove in regard they were subject to the Empire of the Assyrians For that the Kings of Assyria always bare in their Ensigns the figure of a Dove ever since the Reign of Semiramis To which Jeremy alludes where c. 25. v. 38. from the face of the anger of the Dove is no more than from the face of the anger of the Kings of Assyria in regard the Kings of Assyria carry the figure of a Dove in their Standards as now the Kings of Spain and the Emperour bear the Lion and the Eagle But the Samarites abolished all worship of Idols from the time that Sanballat built them a Temple upon Mount Gerizim after leave obtain'd from Alexander the Great and made Manasseh his son-in-Son-in-law and Brother of Jaddi the first High-Priest to officiate therein And whereas Epiphanius affirms that the Samarites celebrated the Feast of Pentecost and the Paschal Feast in Autumn so Scaliger asserts it to be untrue But this is certain that when the Jews liv'd in prosperity the Samaritans affirm'd themselves to be Jews descended from the Grand-children of Joseph Ephraim and Manasseh but when the Jews were in adversity then they would neither acknowledg themselves to be Jews nor to be ally'd to them by any tye of Blood or Relation whatsoever And unto the uttermost part of the Earth To the intent that the Doctrine of Salvation might be published to all the Corners of the World Thus was fulfilled that Prophecy of Isaiah c. 49. v. 6. with others of the same nature That Christ was given as a Light to the Gentiles and to be the Salvation of God unto the ends of the Earth 9 And when he had spoken these things Supply out of L. 24.50 51. He led out his Apostles as far as Bethany a Village belonging to Mary and Martha the Sisters of Lazarus John 11.18 about fifteen furlongs from Jerusalem and stretching forth his supplicating hands he blessed them Upon Luke 24.50 The Ceremony of Benediction saith Grotius was wont to be solemniz'd with the Imposition of hands Gen. 27.4 7 12 19 21 22. Gen. 48 9 14 15 c. as we find by the story of Isaac and Jacob. But when the Blessing was to be given to many then for the more quicker dispatch only the stretching forth or lifting up of the hands was us'd toward them that were to be blessed Thus Aaron lifted up his hand towards the the people Levit. 9.22 and blessed them that is prayed for their prosperity and success While they beheld He did not disappear nor became invisible privately or remote from company as Luke 24.31 but by degrees while the Disciples beheld the action he was by the Divine Power rais'd or drawn up to a Cloud which soon receiv'd him and convey'd him out of their sight But as Christ after his Resurrection would not be promiscuously seen by all so did he not admit every one to be Witnesses of his Ascension as designing that Mystery of Faith to be rather known by the Preaching of the Gospel than by ocular Testimony This shews the vigor of great Minds saith Leo this the true Light of faithful Souls Serm. 2. de Asceâ—s undoubtedly to believe what they do not behold with the corporeal Eye and there to six their desire where they cannot reach with their most piercing sight Which Piety how should it breed in our hearts should our Salvation consist only in those things which are obvious to the sense Tract 68. in Johan Thus St. Austin The Faith of those who will see God while they are in their Pilgrimage and cleaning their hearts believes what it sees not The Merit accrews by Believing the Reward is seeing afterwards Let the Lord
which in the beginning of the growing Church so vigorously flourish'd as Joel had foretold are metonymically understood under the denomination of the Holy Ghost 1 Cor. 12 c. Acts 19.2 c. as being his peculiar effects according to the Doctrine of St. Paul And they began to speak in various Tongues The Greek has it in other Tongues according to the English Version That is in other Tongues than they knew before according to the promise of Christ Mark 16.17 They shall speak with new Tongues As the Spirit gave them utterance That is the Holy Ghost governing and directing their Tongues to the end they might speak persuasively and awfully the great things perform'd in Christ and through Christ either in this or that in more or fewer Languages But it appears out of 1 Cor. 12.10 28 30.14.2 4 5 c. that they are under a mistake who assert that there was any Miracle wrought in the Ears of the Auditory as if that though the Disciples of Christ spake only one sort of Language yet that their speech was understood by all as if they had spoken distinctly in their several Idioms Vtterance In Midul Evang. The Greek word is interpreted by Tarnovius so to utter a speech that there should be a great Efficacy in every word and much wisdom contained in every period Paul opposes the same word to those who after the manner of Fanaticks Acts 26.25 talk much but vainly and to little purpose Beza says also that they are properly said to utter a speech according to the signification of the Greek word who speak things sententious and enlivening such as were those which St. Luke soon after calls the wonderful works of God As also such as spake not their own thoughts 2 Pet. 1.21 but by the Impulse of Divine Inspiration as it is written of the Prophets which was that which Luke altogether purpos'd to express here by this Greek word and the Latines use to declare by Fari a more significant word then Loqui though this distinction is not always observed 5. But there were dwelling in Jerusalem According to the Greek inhabiting That is to say as the Learned Mede expounds it sojourning together including those who resorted together from other Countries to celebrate the Feasts of the Paschal Lamb and Pentecost for which purpose they took up their Lodgings in the City as is apparent by what follows 'T is true that the Greek words denote a fixed and durable habitation But among the Hellenists whose Dialect the Writers of the New-Testament imitate they are indifferently made use of for a longer or shorter abiding in one place that is as well for sojourning as for inhabiting as the two following Examples plainly prove from the Translation of the Septuagint The first is Gen. 27.44 where the Greek word Oikein and the Latine word Habitare in the Vulgar Version signifie only to tarry a few days The latter Example is in 1 Kings 17.20 where Elias speaking of the Widow where he was wont to Lodge uses the word Katoikein for sojourning with whom I sojourn Both the fore-mentioned Greek words answering to the Hebrew Jashab which signifies any sort of abiding or tarrying in any place Jews That is to say by Religion and Birth descended from the Seed of Abraham as appears from verse 22 23 39. For certain it is that Cornelius the Centurion was the first of the Gentiles that was converted to the Christian Faith Devout men So were they called who not at all deterred by distance of place or difficulty of travelling came to Jerusalem to worship God in the Temple according to the command of the Law Out of every Nation under Heaven That is out of all Nations where the Jews liv'd up and down dispersed For there is no Nation in the universal Orb where some of our people do not inhabit De bell Jud. l. 2. c. 16. says Agrippa the younger King of the Jews in Josephus The scattering and Captivity of the Jews was threefold before the destruction of Jerusalem and the burning of the Temple by Titus The first was of the ten Tribes under Shalmaneser which saith Jerom upon Joel c. 3.6 even at this day inhabit in the Cities and Mountains of the Medes Of these were the Jews in the following verse 9. called Parthians Medes and Elamites The second scattering was of the Tribes of Judah and Benjamin under Nebuchadnezzar a great part of which did not return to Jerusalem when it was restor'd together with the Temple by Zerobabel From these descended those Jews who are said to have inhabited Mesopotamia v. 9. The third dissipation of the Jews was under Ptolomy Lagus who having destroyed Jerusalem carried away a vast number of Jews into Aegypt who were called Hellenists The Jews by this threefold Captivity dispersed and scattered among the Assyrians Babylonians and Egyptians fled of their own accords to other places and Kingdoms so that wheresoever the Apostles travelled to Preach the Gospel they found in every City of the Gentiles a Synagogue of the Jews And St. James directs his general Epistle to those of the twelve Tribes who were dissipated and dispersed through almost all the Regions of the World 6. But now report being made of this That is the fame of this Miracle being spread abroad Numb 16.34 1 Kings 1.40 c. The Greek word Phone voice is not only here but also elsewhere us'd for fame The multitude gathered together That the diversity of Languages might appear by comparing them one with another And were confounded c. As if he had said The Foreiners stood astonish'd when they heard the ignorant and illiterate Galileans that had never travell'd out of their Country to learn Forein Languages dispute with so much gravity and profoundness concerning such Divine Mysteries in their own several native Dialects and Tongues 7. And they were all amaz'd Here the principal Effect of the Miracle is expressed for that being astonish'd at the novelty and the wonder together they began to enquire the more into it And indeed saith Calvin so it behoves us ever with astonishment to admire the works of God that from thence may proceed both consideration and a desire of understanding Our Language That is speaking in the Language and Dialect proper to our selves 9. Parthians That is the Jews who dwelt under the Dominion of the Parthians That many of the Jews liv'd under the Empire of the Parthians is apparent out of Josephus Prologue to his Book of the Wars of Jews l. 2. de Bello Jud. c. 16. Gr. 28. and the above-cited Oration of Agrippa the younger set down by the same Josephus The Parthians or Parthyaeans whose Country is called Parthyaea and Parthyene were a people who in a search of new Seats fled out of Scythia into Media For saith Trogus l. 41. c. 1. Exiles in the Scythian Language are called Parthi Nevertheless it is more proper to think that the Scythians themselves
Worshipped with a constant reverence by the people frequenting his Worship according to his Institution Deut. 12. It is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacles in the plural number because the Temple had three Divisions Psal 68.36 47. Solomon c. As if he had said The place designed for the building the Temple was indeed shewed to David but not he but his Son Solomon was permitted to build that Temple * 1 Kin. 5. 48. But the most high c. As if he had said But Solomon while he was a building the Temple knew very well that God could not be included in such a structure and he expresly prefaced in that solemn Prayer which he made 1 Kings 8.27 which afterwards is more clearly expressed Isa 66. v. 1 2. to wit that all things are filled with the Majesty of God and that they wrong him who dream that he is tied to a Temple made with hands and after a Childish manner think that they deserve at his hands by doing of things of nothing 49. The Heaven c. As much as to say I who am every where and govern all things have no need of a Temple made by men I called indeed the Temple which Solomon set about at my command my rest Psal 132.14 not that my Glory is comprehended in its narrow bounds or that I delight in a visible and fading Building but that I would have that to be the sign and pledge of my presence to those who Worship me with an inward purity of heart and a sincere affection of Godliness See our literal Explication Mat. 5.34 on these words Is God's Throne 50. Hath not c. The meaning is All things which ye behold any where are made by me and are therefore at my disposal By these words saith Calvin the Prophet intimateth that God has no need either of Gold or Costly Ornament of the Temple or Sacrifices Whence it follows that his true Worship does not consist in Ceremonies For he desires none of those things which we offer to him on their own account but only that he may exercise us in the study of Godliness Which argument is more largely handled Psal 50. For although it is a shameful stupidity to think to feed God with Sacrifices yet if Hypocrites were not overwhelmed therein they would not lay so great a stress on trivial things Whatsoever Worship is not performed in Spirit is unsavoury in Gods account Therefore let us know that God seeketh us not our Possessions which we obtain from him only at his pleasure by his Free-Grace And hence it is also manifest what a vast difference there is betwixt true Religion and the carnal inventions of Men. 51. Of a stiff Neck In the Gr. as also the English stiff-necked That is untractable and refractory See our literal Explication on Hosea 4.16 Seeing Stephen does not give direct answers to the heads of his Accusation I willingly am of their mind saith Calvin who think that he would have spoke more had not his discourse been tumultuously interrupted For we know what a Consistory of Judges he had Wherefore it is no wonder if they forced him to hold his Peace with their tumultuous noise and mad Out-cries And we also see that of purpose he used long Circumlocutions that he might lenify them as wild Beasts But it 's very probable that their Rage was stirred up when he shewed them that they had grievously corrupted the Law that their Temple was polluted with Superstitions that there was nothing that remained pure among them by reason that they resting in bare Types did not Worship God Spiritually because they did not refer their Ceremonies to the Heavenly Type But although Stephen did not immediately go about to vindicate himself but did endeavour by degrees to soften their fierce Spirits yet he spoke very pertinently to purge himself of the Crime they Impeached him for These were the two principal Heads of his Accusation That he had spoke Blasphemy against God and his Temple That he had endeavoured to abrogate the Law Stephen that he might dissolve these Calumnies beginning his discourse from the calling of Abraham sheweth that the Jews had no advantage of the Gentiles by nature by proper right or by Merits for their works but only by free gift to wit because God had adopted them in the Person of Abraham It makes likewise very much for him that the Covenant of Salvation was made with Abraham before there was a Temple Ceremonies or Circumcision itself Which things the Jews so much gloried in that they thought there could be no true Worship performed to God no Holiness without them He afterwards declared how wonderful and manifold the goodness of God had been towards Abrahams Race and on the other hand how wickedly and perversely they had rejected the Grace of God as much as lay in them Whence it plainly appears that it cannot be ascribed to their Merits that they are reckoned the People of God but only because God of his own good pleasure chose an unworthy People to himself and did not cease to do good to them though ungrateful By this means their high and proud Spirits might have been subdued and reduced to humility that being stripped of their foolish pride they were puffed up with they might come to the Mediator Thirdly He shewed that an Angel was Praeses in giving out the Law and that Moses did so discharge his Office that he said other Prophets should arise after him yet of whom of necessity there was to be some Chief and Prince who should put an end to all their Prophesies and Praedictions and bring them to a full accomplishment Whence it is collected that they were not at all Moses's Disciples who did reject that Doctrine that was promised and held forth in the Law together with its Author Finally he shews that all the old Worship which was prescribed by Moses was not to be accounted of for itself but ought rather to be referred to another end because it was made with respect to a Heavenly Archetype But that the Jews were corrupt Interpreters of the Law in that they took every thing in a Carnal and Earthly sense Hence it is evinced that there was no wrong done to the Temple or Law because Christ is brought in as the End and Verity of both But seeing the state of the cause did especially depend upon this point that the Worship of God did not properly consist in Sacrifices and outward things and that all Rites did nothing else but shadow out Christ it was Stephens purpose to insist chiefly on this point if the Jews would have permitted it but when he came to the main point they were highly enraged and would not give audience any further he could not make application of what was spoken and instead of an Epilogue he was forced to conclude with a bitter rebuke Vncircumcised in Hearts and Ears As if he had said Whose Hearts are full of vicious affections and whose
did repent And notwithstanding the Ancients with one consent do write that he was a grievous Adversary to Peter afterward and that he did dispute with him three days at Rome There is a written disputation that goes under the name of Clement but which contains such unpleasant dotings that it is a wonder Christian Ears can bear it Afterwards Augustin sheweth unto Januarius that there were divers and fabulous reports spread about that matter in his time at Rome wherefore there is nothing safer then having renounced uncertain Opinions simply to embrace what is written in the Scripture What elsewhere we have read written concerning Simon may deservedly be suspected for many Causes Epiphanius counteth it among the Heresies of Simon that he said the Old Testament was from an evil God when notwithstanding a great many other Fathers do write of him that he did say that he himself was the Father the Son and the Holy Spirit and in the Person of the Father he did give the Law to the Jews upon Mount Sinai and that he did appear in the Person of the Son in the time of Tiberius and did suffer an imaginary death and that afterwards he did descend in fiery Tongues in the Person of the Holy Spirit upon the Apostles and that Christ neither did come nor did suffer any thing by the Jews Again others do write that he did teach that he himself was God and descended in Samaria as the Father and did appear to the Jews as the Son in the rest of the Nations he did descend as the Holy Ghost Ignatius unto the Trallians calls Simon Magus The first begotten Son of the Serpent Apol. 2. ad Antoninum that was the Prince of Wickedness Justin Martyr telleth us that at Rome in the Island of Aesculapius in the River of Tiber betwixt the two Bridges that the same Simon was rewarded with a Statue and Altar having this Inscription in Latin letters To Simon the holy God Photius says that Simon did carry an Image of Christ about him in his Epist 38. Epiphanius Haer. 21. telleth us that he brought in the Worship of Images We may see in Beda in the fifth Book of his History of England chap. 28. that a certain kind of shaving was invented by him Haer. 39. From him says Austin did come the Angelicks so called because they did Worship Angels Religiously whom the Apostle rebukes Col. 2.18 The which Heresy Theodoretus writes that it did arise in the Apostles time on the cited place of the blessed Paul and that the thirtieth Canon of the Council of Laodicea is to be understood concerning the same Hereticks who in the same Country of Asia did build Oratories to Saint Michael the Arch-Angel From him did also proceed the Collyridians who did Worship Christs Mother with Divine Honour witness Epiphanius Simon did say that how many soever believed in him do not fear the threats of the Law but act whatsoever they act as Free-men for they were not to obtain Salvation by good Works but by Grace Theodoretus declareth that of him in his abridgment of Heresies It is manifest out of Origens Book against Celsus that the Simon his Disciples did deny Jesus to be the Son of God and the same Origen in his sixth Book against Celsus testifies unto us that he did shun Martyrdom and without difference Worship Idols The same Simon is reported to have had for a Companion of his Crimes one Selene that is the Moon or as others call her Helen a Harlot of Tyre whom after he had taken out of the Custom-house that he might commend her to all as Numa Pompilius his Egeria he did call her Goddess the Holy Spirit and Divine good pleasure and did affirm that of her he did beget Angels and that the Trojan War in time past was undertaken for her who is that lost sheep whom he came down from Heaven for to seek having disguised his form of God that the Angels that are over every one of the Heavens might not know him Let the belief of all these and other things which are reported of Simon lie upon the Authors Credit 25. And they indeed To wit Peter and John who were lately sent thither from Jerusalem Testified and Preached the Word of God As if he should say After they had faithfully uttered what things they had learned from our Lord Christ that the sure Authority of the Gospel Doctrine Preached by Philip the Deacon might continue and flourish as a well witnessed and authentical Verity Hence it is manifest therefore that not only Peter and John came down to Samaria from Jerusalem that they might enrich the Samaritans with the gifts of the Holy Spirit but also that they might establish them in the Faith they had even now received by approving of the Doctrine of Philip. And Preached the Gospel in many Villages of the Samaritans As if he should say They Preached the Gospel in many of the Towns of the Samaritans through which they went 26. And the Angel c. Our Lord Jesus in his unparallel'd Clemency and Mercy useth one of the Heavenly Messengers who now are subject unto him since he is gone into Heaven 1 â—et 3. v. 22. to communicate that knowledge that bringeth Salvation unto men Spake unto Philip. Viz. The Deacon and now an Evangelist who in Samaria first Preached the Doctrine of Christ and declared it to be true by Miracles Arise c. The Angel neither speaking any thing rashly nor concealing any thing craftily expresseth unto Philip whither he must go to try his Obedience shews him what Christ would have him to do with what profit and unto what end he hideth and keepeth it secret from him So whosoever committing the success unto the Lord shall go wherever he shall command him he shall find by experience that it shall happily prosper whatever thing he undertaketh at his command Vnto Gaza Gaza is the pure Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name signifies fortified strong The LXX are wont to pronounce the letter Ain by g and sometimes they omit it whence this City of Phoenicia is called Aza or Gaza in ancient times it did belong to the Philistines afterwards to the Jews for Juda took it Judges 12.18 afterwards in process of time Alexander the great did vanquish it in besieging of which he received a wound upon his Shoulders as Arrianus doth write in his second Book concerning Alexanders expedition whose situation he doth thus describe Gaza is distant from the Sea about twenty furlongs and there is a sandy and deep ascent unto it and the Sea that is near the City is slimy the City itself is great and situated on a high hill and compassed about with a strong wall it is the utmost inhabited to one that goeth out of Phoenicia unto Aegypt at the entrance of the Wilderness At length Alexander King of the Jews who also was called Janneus 3 Antiq. 21. Aristobolus Brother did demolish it witness Josephus Samson
or Simson of old a Judge of the Hebrews did make this City famous by his noble Acts and Death Judg. 16. from the situation of this the new Gaza is little distant as we learn by Justus the Hebrew and Dominicus Marius Niger in his fourth Book It was called Constantia in the time of Constantine the Great from Constantia his Sister as Eusebius informeth us in his Chronicle From this Town were Procopius Gazaeus also Timotheus Gazaeus who as Suidas writes flourished under Anastasius the Emperour Nathan the false Prophet did arise in it about the year of our Lord 1666. who together with his false Messiah Sebathai Sebi did deceive the foolish Jews not those whom Titan of better clay their inwards fram'd Men and more especially Fools do believe what things they do desire This is desert A Hebraism that is which is desert Some refer this unto the way which in respect of the other way leading to the same place was not very common for the Wilderness of Mount Casius lies between them as Strabo does write in his sixteenth Book Others rather unto the ancient Gaza which remained desert from Jamneius or Jannaeus his time Strabo who flourished about the time of Tiberius beareth witness that this Gaza was not inhabited about the time Luke wrote these things in that notwithstanding he was deceived that he did think it remained desert from the time of Alexander the great 27. And he arose and went c. As if he should say Being about to obey the voice of the Angel he went presently whither he was commanded And behold a man of Aethiopia That is a certain Man of Aethiopia which as it is thought is now called the Kingdom of the Abyssines Zaga Zabo Bishop of the Abyssines in Damianus à Goes We says he did receive Baptism almost before all other Christians from the Eunuch of Candace Queen of Aethiopia whose name was Indich Irenaeus in his third Book ch 21. Eusebius in his second Book ch 1. Hier. on Isa 51. testifie that the seeds of the Gospel were sown by this Eunuch among the Aethiopians and were afterward adorned and farther spread abroad among them by Matthew the Evangelist An Eunuch This Greek name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Bed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have which signifies a Groom of the Chamber but because truly they who were set over the Nursery of Women as the keepers of the Womens Bed were commonly gelded by this name were all called whose Stones were cut off wounded or bruised which are as the witnesses of Manhood Nature hath denied the use of Venery to this sort of men for their too great coldness The Kings of Persia made use of Eunuchs and Stephanus also naming a certain Village of Persia called Spada in which the custom of gelding began Terence also is a sufficient enough witness in his second Scene of the first Act of his Comedy Eunuchus that Eunuchs were wont to be used in the service of Queens Thou saidst moreover that thou wouldest have a Eunuch because Queens alone make use of those I have found one Therefore if that Aethiopian was gelded that was fulfilled in him which Isaiah did foretel ch 56. v. 4 5. Powerful Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero uses this Greek word in his eleventh Philippic Oration Seneca in his Thyeste It is rendred by Tertullian in his Book concerning the Resurrection of the flesh Potentator that is a Man of great Authority Vnder Candace Queen of the Aethiopians Pliny in his sixth Book of his natural History ch 29. saith that Candace was a common name to all the Queens of Aethiopia which had passed unto them for many years since Ludovicus de Dieu says That this Queens proper name was called Lacasa the Catalogue of the Aethiopian Kings doth affirm it which Marianus Reatinus doth subjoyn unto his Grammar although little credit be to be given unto that Catalogue because it is stuffed very full of Fables and Trifles Who had the charge of all her Treasures The Greek word is thought to be a Persian word signifying Riches moveable Goods a common Treasure and whatsoever thing we possess That Eunuch then was the Keeper of the Queens Money or principal Officer of the Queens Treasure which is wont to be called Treasurer The Aethiopian Interpreter addeth that this Eunuch was Governor of the City of Gaza And had come to Jerusalem for to Worship This Eunuch had come to Sacrifice to the true God into the place Consecrated by the Law to his solemn Worship being either a Jew by descent although born in Aethiopia or a Proselyte for Cornelius was the first fruits of the Uncircumcision below ch 10. 28. Was returning c. As if he should say And after the Sacrifices were ended at Jerusalem he was incontinently carried home again into Aethiopia in his own Chariot and was reading in the Prophet Isaiah It is an excellent pattern of Godliness that so great a Potentate did even while he was in his Journey earnestly read the Holy Scriptures although he was but a Lay-man as they commonly call it and a Politician For the reading of the Holy Scriptures is even commended to those as Deu. 17. v. 18 19. Josh 1. v. 8. 29. Said c. As if he should say But the Holy Spirit did speak these words to Philip within Go near unto the Chariot and join thy self to its side 30. Running thither c. As if he should say Philip having chearfully obeyed the Holy Spirit took an opportunity to reveal the truth of the Gospel unto him from the reading whereunto he did see the Potentate earnestly bent 31. And he said how can I c. He speaks not of any testimony of Scripture nor of things commanded and forbidden which are clear of themselves and that stand in need of no explication but concerning mystical Prophecy which as long as it is not accomplished or although the accomplishment be come being unknown to any is not well enough understood but if an interpretation be made upon the present accomplishment by a Man filled with the Spirit of God the Prophecy is very easy to be understood even as this Potentate did know and perceive presently the meaning of a very abstruse and hard place once only proposed to him by Philip. Nobly 2 doct Christ 6. says Augustin And profitably hath the holy Spirit so modified the holy Scriptures that by very clear places he might satiate our hunger by the more dark rub off our contempt or loathing there is almost nothing searched out of these obscurities which may not be found plainly spoken elsewhere Therefore in explaining the obscurer places of Scripture the more learned are to be consulted who are much exercised in them but they are so to be consulted that they may make plain and evident to those that consult them that their exposition is the genuine and true sense of the Scripture but not impose upon their consulters
from that too grievous Yoke They determined Viz. The Christians of Antioch That Paul and Barnabas Who were as one Party in this Controversie 'T is credible that Paul when it was thus decreed by the Church of Antioch that he should go to Jerusalem was admonished by Revelation that he should altogether do what the Church had appointed For Paul Gal. 2.2 speaking of this his Journey saith That he went up to Jerusalem by Revelation And certain others of them That is of them who urged the Necessity of Circumcision Concerning which matter the Jews themselves were not altogether agreed Joseph 20. Antiq 2. For when Izates King of the Adjabenes being instructed in the Religion of the Jews by one Ananias thought he could not be a perfect Jew unless he were Circumcised his Tutor disswaded him therefrom saying That he might without Circumcision piously worship God if he zealously embraced and followed the Jewish Institutions For therein did Religion consist rather than in Circumcision But yet the same King a while afterwards by the advice of another Jew named Eleazar whom Josephus reports to have been famous for his Skill in the Law did cause himself to be Circumcised Likewise Tryphon the Jew in Justin Martyr does not exclude the Uncircumcised from all Hopes saying If thou continue in the Course of Philosophy and a blameless Life there remains an hope of the better Portion And this favourable Opinion seems to be received amongst the Jews at this day as may be gathered from Menasseh ben Israel De Resurrect l. 2. cap. 9. De Capit. fidei cap. 24. yet Isaac Abrabanel approves the Tradition of the Ancients in these Words Whoever is not Circumcised shall inherit Hell 'T is certain the Jews that lived whilst yet their state was flourishing had more rigid Sentiments in this matter than those whom the sense of Calamities hath since humbled and rendred less apt to Censure For these dare not deny all participation of Bliss to the Gentiles in the Life to come tho still they esteem that they shall be as much more happy than all other People as the Gibeonites of old were inferiour to them in the Land of Canaan whence arose their murmuring against Christ when in the Parable Matt. 20. he seemed to equal the Gentiles with them To the Apostles Those who had daily lived with our Lord Jesus and followed him as his Domesticks whom he was pleased to make Witnesses of his Resurrection and to send them through all the World to preach the Gospel to whose number Paul was afterwards added being called to that Office by Christ after his Ascension as before Cap. 9. So that he was inferiour in no respect to any of them Gal. 2.9 Some add also Barnabas as one of the Apostles from the foregoing Chapter v. 13. The Apostles saith Spanhemius had an equal Dignity and their cure was universal In Epitom Isagogica ad Histor N. Test not of one Church only but of all Matth. 28.19 2 Cor. 11.28 So that Apostles are no more to be reckoned in the Order of Bishops of a particular Church than the Pretorian Prefects or Vicar Generals of old in the Rank of Governours of one City or Province And Elders In the Apostles Age there were Presbyteries or Colledges of Bishops or Presbyters in every Church who saith the same Spanhemius had the Administration and Guidance thereof in Common to wit ordinarily of which Presbyters as there were then distinct Gifts some gave themselves more to the Word and Doctrine 1 Tim. 5.17 Others to Government and Discipline Rom. 12.8 1 Cor. 12.28 About this Question That is to consult them whether Circumcision of the Foreskin were necessary to the attainment of Eternal Salvation 3. Being brought on their way by the Church That is Paul and Barnabas and the rest of the Deputies of the Church of Antioch to Jerusalem accompanied by the Antiochean Brethren some small part of their Journey As afterwards Ca. 20. v. 38. Ca. 21. v. 15. They passed through Phoenice and Samaria In which there already dwelt some Christians see before Ch. 8. v. 5. and 14. And Ch. 11. v. 19. Declaring the Conversion of the Gentiles That is that very many of the Gentiles in divers places by their Preaching which God had been pleased divinely to assist were converted to the Faith of Christ And they caused great Joy unto all the Brethren This tidings of such Numbers of the Gentiles converted caused the faithful much to rejoyce 4. Received of the Church and of the Apostles and of the Elders That is they were welcomely received as well by the Christians in general that dwelt at Jerusalem as particularly by the Apostles and by the Elders or proper Pastors of the Jerusalem-Christians 5. But there rose up c. These are the Words of Luke willing to signifie unto us that there were some Pharisees at Jerusalem who believed in Christ that sided with those that moved this Debate at Antioch and urged that the Gentiles converted to Christ ought to be Circumcised For those men whose Sect had hitherto been the Chief in the Jewish Religion seem to have reckoned that they were to be uppermost too in the Christian Church and their Opinions to prevail above the rest But others conscious of their own Liberty gave not place to them for an hour Gal. 2.5 Of the Sect of the Pharisees In Greek it is of the Heresie of the Pharisees for that Word of old was of a middle signification and sometimes used in good sometimes in evil part whence Paul afterwards Ch. 26.5 calls Pharisaisme the most exquisite or strictest Heresie of the Judaical Religion Nay he gives Christianity it self the same title Ch. 24.14 That it was needful to Circumcise them Those Zealots that would have subjected the Gentiles to the Yoke of the Ceremonial Law did chiefly press Circumcision because they knew that That being once received there could afterwards nothing hinder their being obliged to the other Legal Ceremonies for there was nothing that did more keep men of riper years from Judaism than the fear of Circumcision Besides whoever did take that upon them did bind themselves to the observation of the whole Law Gal. 5.3 To keep the Law of Moses Viz. The Ceremonial as a Condition of obtaining Salvation for here was no Controversie moved touching Moral Works necessary to Salvation 6. And the Apostles came together Whether all the Apostles were then at Jerusalem or only some of them and who is hard to say For 't is certain saith the incomparable Curcellaeus That the Apostles did remain there a pretty while after the Receiving of the Holy Ghost nor did they it seems depart thence before the Persecution stirred up at the Death of Stephen the first Martyr For all the Twelve were yet at Jerusalem when the Choice was made of the seven Deacons Acts 6.2 yet in that grievous Persecution they did not presently remove Acts 8.1 But amongst the Ancients there is a constant Fame
excessive dread of him when he is thought to be offended at those things which yet he is no ways offended at This profane Man speaketh impiously of that Worship of the True God which the Law of Moses appointeth Nothing saith the Renowned Beza reverencing the presence of King Agrippa For these Governors of Provinces used to prefer themselves even to Kings by reason of the greatness of the People of Rome and it is probable also that this Agrippa following the Footsteps of his Fathers did so profess the Jewish Religion as that he should not offend the Romans Against him To wit Paul And of one Jesus which was Dead And that inhumanely murdered Whom Paul affirmed to be alive Raised up from the Dead 20. And because I doubted c. Here saith the Famous Beza Festus palliateth his Sin and bewrayeth himself For why did he not absolve a supposed Criminal against whom nothing could be proved Or what occasion was there for his doubting Therefore if he had declared the plain truth he would have confessed that he would therefore have had Paul carried up to Jerusalem that he might ingratiate himself to the Jews and expose an Innocent person to the cruelty of his Enemies to be murthered by them either by the way or in the City Wherefore he gave just cause of appeal seeing the right of appeal of old granted to the People but afterwards to Caesar was granted to a Roman Citizen by most firm Laws 21. But when Paul had appealed to be reserved to the hearing of Augustus That is That he might remain in Custody until Nero the Roman Emperor could cognosce of his Cause and Defence and determine thereupon Now all the Roman Emperors were called Caesars from the first of their Emperors Caius Julius whose families Surname was Caesar and from their Second Emperor Octavianus Caesar all his Successors to this very day have the name of Augustus But Octavianus himself for his singular Vertue and many good deeds to the Common-wealth in the 36 year of his Age according to the Opinon of Munatius Plancus but the 16 year of his Empire which he happily governed 56 years was called Augustus an excellent and very honourable Title which signifies one that is venerable and to be sacredly revered as God 22. I would That is I have a great desire 23. But on the Morrow when Agrippa was come To wit into the Judgment Hall Agrippa and Bernice That is Together with his Sister German Bernice of whom above v. 13. With great Ambition Gr. With great Phantasie that is with most sumptuous Clothing and Royal Ornaments or as it is in the English with great Pomp as the Gr. Author speaks 1 Mac. 9.37 where also the Vulgar Latin Interpreter renders it with much Ambition that is vain ostentation And entred the place of hearing That is Into the Conclave appointed to take Cognizance of and judg Causes With the chief Captains To wit Military who were set over 1000 Souldiers Principal Men of the City That is The Nobility and Gentry of Caesarea Paul was brought From Prison to the said Conclave 24. And Festus said Addressing himself to the Assistants Jerusalem and here To Wit At Caesarea See above v. 6 7. Crying Gr. Crying aloud To wit At Jerusalem before Claudius Lysias the chief Captain above c. 22. v. 22. But at Caesarea before Festus the Procurator where above v. 7. the Jews accused Paul of heinous Crimes without Cause But when I found c. The like Testimony the Pharisees also bare to Paul of his Innocency above c. 23. v. 9. King Agrippa and his Sister Bernice below c. 26. vers 31. To send him To wit Paul to Domitius Nero Caesar See above v. 21. 26. No certain thing That is Known and determinate To write to my Lord. That is To the Emperor Octavianus Caesar Augustus by an Edict prohibited the Title of Lord to be given to him which had its Rise from Parasites and indicated according to the import of the related Words as if the Roman Citizens were the Emperor's Servants witness Dion and Suetonius But after his Decease the Custom became Universal and that even among good Princes and Emperors of not refusing this Title as appears from Pliny's Letters to Trajan I have brought him forth before you Who are now come here together Especially before thee As being well seen in the Jewish Laws and Controversies Examination had Or as Pliny speaks Inquisition made 27. Vnreasonable That is Foolish and Absurd To send Prisoner To Rome to the Emperor And not to signify Supply by Letter The Crimes laid against him That is The Accusations brought against him or Misdemeanors laid to his Charge CHAP. XXVI 1. THou art permitted By Festus the Governor and me To speak for thy self That is To Plead and Defend thy Cause Stretched forth his Hand As they use to do who are to make a large Oration or a long Discourse not so much that they may procure Silence as that their Freedom and Ingenuity may thereby be more evident Answered for himself That is He began thus Couragiously to defend his Innocency from the Calumnies of his Adversaries 2. I think my self happy This Ovid would have expressed I am glad at this with all my Heart Apuleius also in the beginning of his first Apology to Maximus the Proconsul I rejoyce that while thou art Judg I have both Power and Liberty granted me to purge Philosophy among the Vnskilful and approve my self 3. Questions Which to wit are Controverted What Paul says here of Agrippa the younger he affirmed almost the very same of Felix the Governour above c. 24. v. 10 11. 4. Life That is My Custom of Life and Living as Cicero speaketh So Apuleius and Plinius the younger used the Word Vita Life This l. 3. Ep. 20. speaking of a certain Candidate he himself spoke for himself he declared his Life The other Apolog. 2. What more copious Commender what more sacred Witness of my Life can I produce Among my own Nation That is Among the Jews Know all the Jews Especially they of Jerusalem 5. Which knew me from the beginning That is To whom I was very well known long ago If they would testify To wit Of my by-past Life After the straitest That is Famous above all the other Sects of the Jewish Religion for the Commendation of Wisdom and Skilfulness in the Law of God See what we have said on Mat. 3.7 Sect. Gr. Heresie See what we have said on this middle or indifferent Word above c. 24. v. 5. Of our Religion That is Of the Jewish in which besides the sevenfold Sect of the Pharisees there were the Sects of the Sadduces and Essens Josephus 14 Ant. 9. calls Heresies l. 18. c. 2. Philosophies Hierom against Jovinian l. 2. c. 9. Calls them Dogmata Opinions They might also be called Parties as the Renowned Drusius observes For says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Party Sect that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.6 〈◊〉
and Julias in Ituraea situated beyond Jordan with fourteen Villages conterminous to it Jos 20 Ant. 5. Eusebius in his Chronicle declareth that this Agrippa reigned 26 years to whom all Chronologers give credit But Eusebius commited two mistakes First in that he saith that Agrippa the younger reigned immediately after his Fathers decease contrary to what Josephus asserts 19 Ant. 7. And also in that he is of opinion that the Kingdom of this Agrippa ended together with the miserable destruction of Jerusalem As if because 26 years intervened between the beginning of the same King and the overthrow of Jerusalem the King himself had been also destroyed together with the Temple and City But saith the Renowned Scaliger that Agrippa the younger died in the third year of Trajan Num. MMCXVI of Eusebius's Chronicle as Justus of Tiberias testified who presented his Chronological Works to King Agrippa himself None therefore could more certainly pronounce about this Kings Death than he who dedicated his Work to him Phocius saith of Justus of Tiberias He beginneth his History from Moses and continueth it even to the exit of Agrippa the seventh of Herod 's Family and last of the Jewish Kings Who received his Kingdom under Claudius encreased it under Nero and further under Vespasian But he died in the third Year of Trajan at which time his History likewise concludes But there was no cause saith the same Scaliger why Eusebius should limit the Kingdom of Agrippa the younger with the Destruction of Jerusalem For neither was he King of Jerusalem nor had he any Authority over any part of the Tetrarchy of Archelaus For Caesar 's Procurator was always sent to the Patrimony of Archelaus and Jerusalem who was called Epistropus of Judea Thus Joseph Scaliger in his Animadversious on Eusebius's Chronicle With whom notwithstanding the most renowned Scultetus cannot agree in this that he says That there was always a Procurator sent to the Patrimony of Archelaus and Jerusalem For when Agrippa the Elder reigned and governed Judea it self he is of opinion that the Jews payed Tribute not to the Romans but to their own King nor that any Procurator came from Rome to Jerusalem The same Scaliger on Euscbius Num. MMLXXXVI Agrippa the younger the seventh and last of the Kings of the Race of Herod lived 30 years after the Destruction of Jerusalem his Kingdom continuing safe which he possessed 26 years and encreased by the accession of some Towns through the favour of Vespasian So far was the Fortune of Jerusalem from causing any alteration in his Kingdom What therefore did Eusebius mean Whether that after the Destruction of Jerusalem Agrippa continued in the Station of a private Person or that he was destroyed together with Jerusalem But these things are both already confuted as also they are with this Coin ΑΥΤΟΚΡΑΤΩΡ ΟΥΕϹΠΑϹΙΑÎΟϹ ΚΑΙϹΑΡ ΙΟΥΔΑΙΑϹ ΕΑΛΩΚΙΑϹ ΕΤΕΙ ΚΑ. ΑΓΡΙΠΠAgrippa remained King after Judaea was taken Elsewhere it is ΕΤΟΥΣ Κς. Eusebius has licentiouslly enough indulged himself in this Fiction But both the Ancient and Modern Jews are mistaken who say that their Power of Judgment was taken away from them by the Romans 40 years before the Destruction of Jerusalem that is in the fifteenth year of Tiberius Caesar Which is ridiculous For this befell them 61 years before the burning of the Temple about the time that Archelaus was banished to Vienna Whence is that It is not lawful for us to kill any Man For Caesar 's Governor or Procurator devolving all the Power on himself left very few things and those of very small moment to the Consistory of the Jews with these moreover which belonged to their Laws Rites Ceremonies and Songs And Bernice Sister German to King Agrippa the younger Widow of Herod King of Chalcis her Uncle When a rumour went abroad that she lay carnally with her Brother German Agrippa she advised Polemon King of Cilicia that he would first be circumcised and then marry her thinking that in so doing she would make it appear to be a Lye Nor did Polemon deny her being especially induced thereto by her riches yet that Marriage was not of long continuance by reason of intemperance as it is said Bernice departing from him Who presently after he was deserted by his Wife deserted the Jewish Religion Joseph 20 Ant. 5. The same Bernice or Berenice or Beronice Joseph 2. Bell. Jud. 15. came to Jerusalem barefooted and her Head shaven to pay her Vow to God for her safety Juvenal Sat. 20. And the Rich Diamond that fairer showed On Berenices finger this bestowed The barbarous Agrippa he to his Incestuous Sister once presented this Where barefoot Kings the sacred Sabbath hold And ancient Pity lets the Hogs grow old Came down Gr. came unto as it is in English Caesarea to salute Festus That they might pay their Respects to the new Governor or Procurator For those who depended on the Roman Emperors as Vassals they officiously insinuated themselves into the Favour of the Roman Procurators 14. Had been there That is Agrippa and Bernice had tarried at Caesarea Vnto the King Agrippa Declared Paul 's Cause That is He related in order all Paul's concern in what case it was Desiring against him As if guilty of a Notorious Crime Judgment Without telling the cause why Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence that is a Juridical Condemnation as appears by Festus's Answer subjoyned to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ribera on Hos 13. is a Law-term and signifieth a cause which is pleaded before the Judge and Decree of the judge and right or an Action to do or ask any thing and the Punishment which is inflicted which also the Latins sometimes call dica using a Greek Word for one of their own Some Greek Copies instead of this simple Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the Compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Condemnation 16. It is not the manner of the Romans Like to Barbarous Cruelty or Tyrannical Impotency as Apuleius speaketh To deliver any one to die In the Greek it is To gratifie one with anothers Destruction to wit at the request of any 17. When therefore they were come The Elders of the Jews intending to prosecute Paul with all severity Hither To Caesarea I Sate on the Judgment Seat To give Judgment I Commanded the Man to be brought forth To wit Paul who was in Prison 18. When they stood up Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing that is when they stood before the Judgment Seat They brought none As if he had said I suspected that they should lay some heinous Wickedness to Paul's charge but they had nothing to say against him but some frivolous things I know not what concerning their own Superstition Gallio Deputy of Achaia spoke to the same purpose in Paul's cause when he was accused by the Jews above c. 18. v. 14. 19. Of their own To wit Jewish Superstition Superstition is a vain and ridiculous Worship of God as also an anxious and